לַמְנַצֵּחַ לִבְנֵי־קֹרַח עַל־עֲלָמוֹת שִׁיר׃ - For the conductor, of the sons of Korach, upon alamot, a song.
This is another psalm of the sons of Korach, following the preceding psalms. What does "upon alamot, a song" mean? Radak and Rashi explain that this is the name of a musical instrument, just as we find "For the conductor, on the kinnor" - so too here, "For the conductor, upon alamot, a song." Ibn Ezra, by contrast, holds that "alamot" was the name of a piyyut, and this poetic song was called "alamot shir."
Ibn Ezra cites in the name of "some say" that the psalmist was a descendant of Korach who lived in the days of Chizkiyahu, and the psalm was composed about the period when Sancheiriv marched up and besieged Jerusalem, ultimately returning home solitary after 185,000 of his leading troop commanders died at the gates of Jerusalem - and the psalm sings of that miracle. However, Ibn Ezra himself believes it is more accurate to say that the psalm speaks of the wars of Jerusalem in general, and not specifically of the arrival of Sancheiriv, who did not actually wage battle.
We will proceed, as is our custom, along two paths: that of Radak and that of the Malbim. Radak interprets the entire psalm as speaking of the future to come - the ingathering of the exiles and the war of Gog and Magog; everything we read below describes the wars that will take place here at that time.
The Malbim, on the other hand, provides background history to this psalm, a narrative we already encountered in Chapter 29, and once we understand it, we will understand what the psalm is speaking about. The Malbim explains that the psalm was founded upon a great flood that occurred in Syria in those days: the river burst forth and overflowed its banks, swept across countries, destroyed many cities, and wrought desolations in the land - the word shammot denotes desolation, as we will see later. Yet when the flood reached the Land of Israel, it caused no harm whatsoever; it neither struck nor caused any damage. This was due to the honor of Hashem Who dwells in Jerusalem, before Whom the "mighty beings" bowed in the beauty of holiness. "Bnei eilim" refers to the forces of nature, which are the powers of the Creator, blessed be He; when they reached Jerusalem, they bowed and prostrated - meaning their stature was brought low, and that very river that had washed away multiple lands reached Jerusalem and halted.
At that same time, there was a tyrannical Syrian king who shook kingdoms, conquering and destroying many nations, and he even plotted to come and wage war against Israel. But this flood washed away and destroyed his entire camp and all his implements of war. Through this, everyone saw that Hashem is with us: not only did the river not harm us, but it swept away those who sought to harm us. It turns out that the river served as a help and support to us from every angle. It was about this that the psalm was composed, and as we will see later, the sons of Korach sang of this matter in Chapter 48 as well.
אֱלֹהִים לָנוּ מַחֲסֶה וָעֹז עֶזְרָה בְצָרוֹת נִמְצָא מְאֹד׃ - God is our refuge and strength, a help in distress, readily found.
Radak, following his approach that the psalm speaks of the birth pangs of Mashiach and the war of Gog and Magog, explains: during the troubles that will occur then, the One Who will deliver us from it all is God, and He will be our refuge, strength, and power. This is similar to what is said in Yeshayahu 26: "Hide for a brief moment until the wrath has passed" - "chavi" meaning hide yourself; at the time of wrath, we will hide in the refuge that is God. "A help in distress, readily found" - the help will be exceedingly great, for it involves a small nation saved from many nations, as explained in the prophecies regarding Put, Kot, Tiras, and Gog and all his multitude, where numerous nations will converge here; and saving the Jewish people will require immensely great assistance.
The Malbim explains that here Israel expresses their trust in Hashem, and in this trust there are three levels. First: Hashem is a refuge and strength for us - one takes shelter in Him, and He is salvation for him. Second: He is not merely a refuge in times of peace, which requires no great wonder, but rather "a help in distress" - He helps and extracts us even when we are already immersed within the trouble. And third: there is a helper who indeed helps, but by the time he comes, arrives, and assists, time elapses. With us, there is no need to wait, because He is "readily found" - exceedingly close at hand. "Hashem is close to all who call upon Him," immediately. This is not like an evacuation of an ambassador that takes time; here, the moment you cry out - "Before they call, I will answer."
עַל־כֵּן לֹא־נִירָא בְּהָמִיר אָרֶץ וּבְמוֹט הָרִים בְּלֵב יַמִּים׃ - Therefore we will not fear though the earth changes, and though mountains collapse into the heart of the seas.
We do not fear when the earth shifts from its place, as though moving and shaking from its station, nor when mountains collapse into the heart of the seas. As is well known, a tsunami is typically caused by an undersea earthquake: the earth seemingly shifts its place, mountains seemingly collapse, and as a result - according to the Malbim - that massive flood in Aram took place. Yet we will not fear this great deluge, because the Holy One, Blessed be He, is with us, and Hashem is our strength.
According to the Radak, who understands this psalm as referring to the war of Gog and Magog, what is the significance of mountains collapsing into the heart of the seas? Radak explains that this is spoken metaphorically, as an allegory: the fierce wars among the nations will be so immense and overwhelming that it will seem as if the earth moves from its place and mountains collapse into the heart of the seas; it does not mean that the earth will literally shift or that mountains will physically collapse.
Rashi explains that "though the earth changes" refers to the future era, as it is written, "the earth will wear out like a garment, and the heavens will vanish like smoke" - the earth is destined to wear away. The word lehamir denotes change or exchange, as the earth will transform from its current state. Rashi cites a Midrash of Chazal: the sons of Korach witnessed the miracle performed for them, where everyone around them was swallowed up while they remained suspended in midair, and they told Israel through Ruach HaKodesh that a miracle like this will be performed for them in the future. This is the meaning of "Therefore we will not fear though the earth changes" - the sons of Korach say: We were already present when the earth was "changed"; we saw how the earth altered its nature, opened its mouth, and swallowed everyone up, yet we were saved by virtue of the teshuvah we did. Therefore, there is nothing to fear when the earth undergoes upheaval, for a miracle akin to that one will be performed in the future. Thus, it is specifically the sons of Korach who reassure the nation in this regard.
יֶהֱמוּ יֶחְמְרוּ מֵימָיו יִרְעֲשׁוּ־הָרִים בְּגַאֲוָתוֹ סֶלָה׃ - Its waters roar and foam; mountains quake at its swelling, Selah.
The Radak explains that yechmeru is related to "heaps of many waters" (chomer mayim rabbim), heaps upon heaps; the Malbim similarly interprets it as mounds or heaps. That is, the sea's waters will surge into mighty waves like massive mounds, towering waves churning with great ferocity. Radak brings another explanation: yechmeru is akin to "pits of clay [chemar]," meaning turbid and murky waters. When the sea rages and storms, the water becomes muddy because the mire from the sea floor churns upward, in the sense of "its waters cast up mire and mud." Rashi cites a third interpretation in the name of Menachem ben Saruk, connecting it to "my innards are shriveled [chomarmaru]" - shrunken and contracted; here too, the sea's waters seem to churn and compress from the violent roar.
The Malbim explains that the verse speaks of that river that overflowed its banks and swept everything away: "its waters roar and foam." Even though mountains tremble at the swelling surge of that river and everything shakes, nonetheless we do not fear and we are not alarmed. And why?
נָהָר פְּלָגָיו יְשַׂמְּחוּ עִיר־אֱלֹהִים קְדֹשׁ מִשְׁכְּנֵי עֶלְיוֹן׃ - A river, its streams gladden the city of God, the holy dwelling place of the Most High.
Rashi explains that this refers to the river of Gan Eden. Radak interprets allegorically: there will be great distress and war among the nations, but Israel will be saved and will rejoice. This is the metaphor: in contrast to the roaring, turbulent sea described earlier, a river will emerge from Jerusalem - "the city of God" - and this river will bring joy to Jerusalem. Put simply: they will experience a devastating flood and terrifying upheaval as mountains crumble, while for us, waters will flow from Jerusalem to gladden the city. Therefore it says, "the holy dwelling place of the Most High," for that is where the Holy One, Blessed be He, dwells. The entire Land of Israel is the dwelling place of the Most High, and the holiest part of all is Jerusalem, where the Supreme God rests His Presence. This is akin to "You shall draw water with joy from the wells of salvation" - we will experience a momentous salvation, with the water serving as a metaphor.
A second approach in the Radak: this is not an allegory, but literal water. For we have learned in Zechariah 14:8 that living waters are destined to flow out from Jerusalem, and there is also a detailed description in Yechezkel about the emerging river - waters to the ankles, waters to the knees, etc. - a river emerging and gushing forth from Jerusalem, from the site of the Beit HaMikdash. According to this, when the war of Gog and Magog takes place and we defeat the enemies, "A river whose streams gladden the city of God" will be fulfilled literally, through the realization of that very prophecy in Yechezkel and Zechariah.
The Malbim explains that the very same river mentioned in the previous verse, whose swelling surges roar against the mountains - "its streams will gladden the city of God": not only will it not destroy the city of God, but on the contrary, its streams will bring it joy. And why will they bring joy? First, because it will saturate their fields. The river will not arrive in a raging, destructive flood, but in a gentle, quenching manner, because it is the city of "the holy dwelling of the Most High" - and since it is the city of Hashem, that tsunami will not reach here, but rather light and pleasant waters that irrigate the fields. And second, as the Malbim mentioned in the introduction, that same river will also wash away the armies of the wicked and tyrannical king who came to wage war against Jerusalem. Thus, the river gladdens the city of God; not only does it not destroy and ruin, but it brings them yet more joy.
אֱלֹהִים בְּקִרְבָּהּ בַּל־תִּמּוֹט יַעְזְרֶהָ אֱלֹהִים לִפְנוֹת בֹּקֶר׃ - God is in her midst, she shall not falter; God will help her at the break of dawn.
Since God is in her midst, the Malbim explains, she therefore "shall not falter" - she does not collapse from the torrent, because "God will help her at the break of dawn." In the morning, Hashem causes a wind to pass over the earth and the waters subside, and those raging waters that swept in from Syria calm down and recede. And as explained in chapter 48, this refers to a great storm, an east wind - "With an east wind You smash the ships of Tarshish." What is an east wind (ru'ach kadim)? A wind coming from the east, for kadim stems from kedmah (eastward), and it arrives toward morning from the direction where the morning light dawns in the east. Therefore it says "at the break of dawn": the east wind will arrive toward morning, and it is what will dry up that river that came foaming to sweep away Jerusalem.
The Radak explains: "God is in her midst," and therefore "she shall not falter." And why did the verse mention morning, if this refers to the war of Gog and Magog? The Radak explains that initially there will be a battle over Jerusalem, as it is written in Zechariah 14:2: "The city will be captured and the houses plundered." A time of war, trouble, and the concealment of the Divine face is always called evening, whereas a time of Divine favor and peace is always called morning. Salvation is called morning, and this is the meaning of "And it shall come to pass that at evening time there will be light." So too here, "at the break of dawn" - the light will begin to shine, and salvation will sprout forth.
הָמוּ גוֹיִם מָטוּ מַמְלָכוֹת נָתַן בְּקוֹלוֹ תָּמוּג אָרֶץ׃ - Nations raged, kingdoms tottered; He raised His voice, the earth melted.
The Radak explains: "Nations raged" - as it is written, "And I will gather all the nations to Jerusalem for battle." The root h-m-h denotes tumult and noise: the nations will make a great tumult and roar as they come to fight against Israel, and those very nations and kingdoms that raged are the ones that will totter: "kingdoms tottered," Hashem will cause them to collapse. "He raised His voice, the earth melted" - Hashem will roar over them with His voice, and the earth will melt; this does not mean the land itself will melt, but rather the inhabitants of the earth, among the nations, will melt in fear.
And what does "tamug" mean? Rashi explains: it melts, as in "all the inhabitants of Canaan melted away" (namogu) - they dissolved. A mog lev is a fainthearted person whose heart has melted and lacks courage, and as Rachav expressed it: "every heart melted and turned to water," conveying the terror that seized them. Rashi also cites the interpretation of Dunash ben Labrat, who differs with Menachem, explaining that the term mog denotes movement, as in "and the multitude melted away and went here and there" - they moved and fled from there.
The Malbim explains: see how the nations raged and how kingdoms collapsed under this immense flood, how this river raised its roar, and through this the earth melted - as though the land itself dissolved, and most of the inhabited areas were devastated.
יְהֹוָה צְבָאוֹת עִמָּנוּ מִשְׂגָּב־לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה׃ - Hashem of Hosts is with us; the God of Yaakov is our stronghold, Selah.
Hashem rules over all these hosts - all those forces and elements of nature, that surging army and its waves, are Hashem's legions and His messengers. And He, Hashem of Hosts, is with us and saves us, and He is a stronghold for us - an expression denoting deliverance. Therefore, all those mighty forces that wash over the world do not frighten us, because Hashem is our God in His role as the God of Yaakov, granting us individual providence (*hashgachah pratit*). We need not fear, for the Master of these hosts is with us and will come to our aid.
The Ibn Ezra asks: What novelty is being stated here, for is not Hashem of Hosts always with us? He explains that the meaning is that *then* the nations will see that Hashem is with us. This fits beautifully according to both approaches: According to the Malbim - the flood swept away nations and kingdoms, but when it reached us it halted, and all will see that Hashem of Hosts is with us and not with them. And according to the Radak, that this refers to the war of Gog and Magog - all will see how all the nations came to wage war against Jerusalem and ultimately suffer a great downfall, and then everyone will acknowledge that Hashem of Hosts is with us: not with the Muslims, not with the Christians, and not with any vain religion, but with us alone. Therefore, He Who is "the God of Yaakov, Selah" was a stronghold for us.
Based on this, it also becomes clear why the verse specifically says "the God of Yaakov": had it said "the God of Avraham" - Avraham also fathered Yishmael; had it said "the God of Yitzchak" - Yitzchak also fathered Esav, who is Edom. Therefore, it specifically states "the God of Yaakov": all the nations will collapse and fall, and who will be saved? Only the Jewish people, for we are the children of Yaakov, and Hashem is "the God of Yaakov, Selah" - He is God to the children of Yaakov forever, while the other religions are vanity and have no substance.